is Christs charge Goe preach the Gospell and this is that Ordinance wherein and whereby God doth ordinarily and most especially manifest his owne power and bestow his blessing This is it therefore which hitherto I haue most attended vpon and intend so to continue as long as God shall affoord mee ability and liberty Yet I doubt not but Gods people doe also receiue much benefit by sundry Treatises in diuers kinds published in print For as Preaching is of power especiallie to worke vpon the affections so Printing may be one especiall meanes to informe the iudgement For that which is Printed lieth by a man and may againe and againe be read and throughly pondered till a man come to conceiue the very depth of that he readeth Besides herein is a great benefit of printing that the gifts and paines of Gods seruants are made much more common then otherwise they could be hereby wee partake of the labours of those who haue liued in former times or in other Countries and whom we could neuer haue heard speake Now a good thing the more common it is the better it is It cannot be denied but that knowledge and learning haue wonderfully encreased by the benefit of Printing Whereas there is a coÌ„mon complaint against multitude of Books it is for the most part against idle euill Bookes or else an vniust coÌ„plaint If it be said that there can nothing be written but what hath beene written before I answer that though it should be true in regard of the summe and substance of matters yet in regard of a more full opening a more perspicuous deliuering a more euident prouing a more powerfull vrging and pressing of points a more fit applying of them to present occasions more and more may be and daily is added by sundry Authors whereby the Church of God is much edified But may not the same argument be alleadged against Preaching and doe not many alleadge it Howsoeuer some too enuiously minded censure the meanes which God in mercy hath affoorded for the building vp of the body of Christ Iesus my desire is euery way to doe what good I can and therefore I haue beene bold to commit to your eies and reading some part of that which I haue heretofore commended to your eares and hearing I doe now make a triall of my paines in this kind if I shall obserue that Gods Church reapeath any benefit thereby I shall be encouraged to take the more paines hereafter as I shall find any leasure I am the seruant of Christ and of his Church so long as my life health strength liberty or any ability is by the good prouidence of God preserued vnto me my desire is to spend it in the seruice of Christ and of his Church Among others I especially entreat you my beloued Parishioners and Auditors of what rancke or degree soeuer ye be in the best part to interpret and with the best mind to accept these my endeauours whereby though I haue aimed at a more generall good then I could by preaching hoping that many whom I neuer knew nor saw may reape some benefit by my paines yet especially I intend your good whose proper and peculiar Minister I am and for whose soules I watch as hee that must giue an account In this triall which I make of publishing some of my meditations I beginne with the last part of my labors because they are freshest in your memories that heard them preached and containe points more largely discussed and as I take it of greater vse then any other which throughout the course of my Ministry I haue handled For the time of our life being a time of warre a time wherein our spirituall enemies who are many mighty malitious sedulous and subtile put forth their strength and bestir themselues to the vttermost that possibly they can Seeking whom to deuoure what can bee more behoueful then to discouer their cunning stratagems and wyles to declare wherein their strength lieth to furnish Christs Souldiers with compleat armour and sufficient defence and to shew how our enemies may bee disappointed of their hopes and we stand fast against all their assaults This is the scope of this Treatise The Analysis and Tables which I haue caused to be set before and after the Booke doe point out the seuerall and distinct points contained therein so as I neede not here make any repetition of them I haue laboured to bee as perspicuous and briefe as I could in handling so weighty matters I haue in many places deliuered no more then the heads of such points as I largely handled in deliuering them out of the Pulpit which any may well coniecture to be so that shall know that the substance of almost an hundred seuerall Sermons is contained in this Treatise My desire of breuity moued me to referre the quotation of most places of Scripture vnto the margent and to leaue the Text to be searched out by the Reader which I wish thee to doe as thy leasure will permit thee To conclude I commend this Treatise to your diligent reading and fauourable acceptance my selfe to your Christian prayers and all of vs to the good grace of God and rest Your seruant in the Lords worke WILLIAM GOVGE AN ADVERTISEMENT to the Reader CHRISTIAN READER THE good entertainment which this Treatise of The whole Armour of God hath found among Gods people emboldeneth me againe to publish the same The same it is for substance which thou haddest before for I find no iust cause to alter any part of the substance thereof Onely here and there something hath beene added to make such points as seemed too concise and obscure more perspicuous Some there were that finding the head of Fasting in the Table looked for a distinct and larger discourse of that point which when they found not for I did but briefly by the way touch it as an helpe to Prayer they entreated mee to take a little more paines thereabout To their good motion I haue yeelded and according to my poore abilitie and little leasure I haue more copiously handled that very-needfull but too-much-neglected dutie of Fasting I was further informed that the point of not praying for them that sinne against the Holy Ghost would much trouble the consciences of some if they were not informed in the nature of that sin and thereupon I haue beene mooued to annex a Treatise concerning that sinne in handling whereof lest Saâ—tan should take aduantage vpon weake consciences from the fearefull issue thereof to exclude themselues or others who haue not fallen into that sinne from all hope of pardon I haue treading in the steps and following the path wherein Iesus Christ hath gone before mee with the seuerity of Gods Iustice in affording no pardon to that sinne mixed the riches of his Mercy in offering pardon to all other sinnes so as this Treatise affordeth more matter of hope and comfort then of feare and despaire In this Edition there
of true Patience FRom that which hath beene deliuered of the Gospel of Peace that maine point which we haue in hand by necessary consequence followeth that the onely meanes of preparing our soules patiently to beare all crosses and constantly to goe through all troubles in our Christian course is a right knowledge of the glad tidings of our reconciliation with God It was this Gospel of Peace wherewith God encouraged Abraham to come out of his owne countrey and with a patient and prepared heart to passe ouer all these difficulties whereunto he should be brought This was that glad tidings which the Lord brought to Moses to Ioshua to Gedeon and many others for that very end I might instance this in many thousand examples and shew how the courage and patience of the Saints which hath beene admirable to the world hath beene grounded on this sure foundation the Gospel of Peace For the truth is that all the Prophets all the Apostles all the true Christian confessors and Martyrs in all ages who haue endured more then flesh and blood could possibly with patience beare haue had their feete shod that is their hearts armed and prepared with assurance of their reconciliation with God but hauing such a cloude of witnesses I will content my selfe with naming two or three Many and sundry were the troubles inward and outward by open enemies and deceitfull friends on Sea and land which Saint Paul went thorow and that with an inuincible courage and resolution the cause of all is euident to be that knowledge which he had of Gods loue to him and of his reconciliation with God On this ground of confidence he did after an holy manner insult ouer all aduerse power But Iob yet suffered much more and his patience was so admirable that the holy Ghost maketh choice of him aboue all other as a marke to behold and a patterne to follow What was the ground of his patience surely many of those diuine speeches which he vttered to his wife and friends euidently shew that the knowledge of his reconciliation with God was it which made him so confident and patient There is yet another who farre exceeded these and all other Saints both in suffering and patient bearing namely Christ the assurance of his Fathers loue was the ground of his patience as appeareth both by that profession which he made thereof a little before his suffering saying vnto his Father Thou louedst me before the foundation of the world and also by those titles which in his most bitter agony he gaue vnto God as in the Garden O my Father c. On the Crosse My God my God §. 8. Of the meanes whereby Patience is wrought THus we see the truth of this point sufficiently proued that the Gospel of Peace is the ground of Patience now further consider how it doth prepare the soule of man to endure This it doth by perswading mans mind and resoluing his heart of these two principles 1 That nothing shall hurt him 2 That all things shall turne to his good For the first most sure it is that nothing can make vs miserable but onely sinne Sinne is the very sting of all troubles aed crosses sinne is it which maketh them to be heauy burdens this maketh trouble of conscience to be intollerable death and the graue to be most terrible the diuell which hath the power of death to bee so horrible yea the Law of God and God himselfe to bee so full of dread and terrour Let sinne be remoued and our conscience assured thereof then may we then will we comfort our selues in all troubles for then shall we appeare before the Throne of God as before the mercy-seat of a gracious Father and take his Law as a direction to teach vs how to please him Then shall wee esteeme all crosses as corrections of the Lord for our profit yea as his physicke to purge out our corruptions as proofes of his graces in vs. Then will our conscience rest quiet and well contented then shall we thinke of death as of a gate to heauen and of the graue as of a sweet bed to rest in till the day of the consummation of our eternall blisse in body and soule yea then shall wee not need to feare the diuell because he can haue no power ouer vs much lesse hell and the torment thereof Therefore doth Dauid annexe blessednesse to remission of sin so that vpon this ground might Christ well say to the man sicke of the palsie Sonne be of good comfort This being so the Gospel of Peace which assureth vs of our reconciliation with God and of the remission of our sinne assureth vs also that nothing can hurt vs because the sting of euery thing which is sinne is pulled out If the forked tongue of an adder the poysonous teeth of a snake the sharpe sting of a waspe be pulled out what hurt can they doe For the second by the Gospel c We know that all things worke together for good vnto them that loue God For the Gospel assuring vs of reconciliation with God how can we but be assured that he tendereth vs as his children and with a fatherly affection seeketh our good in all things which by his good prouidence he bringeth vpon vs. The prosperity of those with whom God is reconciled is a blessing afflictions are for their good so is death and the graue yea I may truly say that the sins of those who are accepted of God do turn to their good not that sinne is any way good in it selfe being in it selfe the greatest euill that is or can be and the cause of all euill of punishment but that God through his infinite power and wisedome who can bring good out of euill â—s at first he caused light to shine out of darkenesse doth so order it like vnto a skilfull Apothecary who can so order and temper ranke poison as it shall proue very medicinable Quest What is that good can come from sinne Answ 1 In regard of God whose mercy and grace is manifested and magnified in forgiuing sinne for Where sinne abounded there did grace much more abound 2 In regard of sinners I meane repentant sinners for of their sinnes I speake it worketh in them godly sorrow a sorrow not to be repented of because of the excellent fruits thereof noted 2. Cor. 7. 10 11. It worketh also an high esteeme of Gods free grace and rich mercy a longing desire after Christs righteousnesse a diligent watchfulnes our our selues for the time to come a Christian readinesse to beare with the slips and infirmities of other with the like These are two such grounds of Patience as all the writings of all the men in the world cannot affoord the like It is the Gospel and the Gospel alone which hath made them knowne and not onely so but also instrumentally worketh faith in our hearts
the same thing onely this latter is somewhat more emphaticall and as proper as any of the rest This is somewhat like to that Hebrew phrase which Solomon vseth Keep thine heart aboue all keepings implying thereby that the heart of all other parts is most narrowly to be watched ouer most carefully and diligently to be looked vnto so is Faith aboue all to be regarded Quest Is Faith simply more excellent and necessary then other sauing graces Answer All sauing graces are in their kind very excellent and necessary as hath before bene shewed of verity righteousnesse and patience neither can a Christian wel spare and be without any of them for they are as seuerall linkes of one chaine whereby a Christian is held out of hell if but one linke breake the chaine is broken and downe falleth he that was held thereby yet some linkes in a chaine may be put to greatest stresse and so be of greatest vse Faith serues to beare the greatest brunts and in that respect may be counted most excellent and most necessary euen as the shield of all other parts of armour is the most needfull as we shall after heare §. 6. Of pressing the doctrine of Faith THe Apostle vseth this phrase aboue all in the beginning of his exhortation to set an edge vpon it and to make it the sharper that so it may pierce the deeper into vs as if a captaine should giue diuers directions to his souldiers to instruct them to arme and fence themselues and among those seuerall directions set some speciall item on one of them and say Aboue all remember this would not this item make him the more to regard it As where the Apostle saith Doe good to all especially to them who are of the houshold of Faith doth it not make a Christian so much the more to be moued with compassion when hee seeth any of the faithfull stand in need of his helpe Hence then I obserue that Among and aboue other poâ—nts and principles of Christian Religion and mysteries of godlinesse the doctrine of Faith is especially to be opened and vrged by Gods Ministers and to bee learned and obserued by Gods people What point thorowout the whole Scripture is more vrged all the rites and types of the Law set forth the doctrine of faith Moses and the Prophets preached it so did the fore-runner of Christ Christ himselfe and his Apostles For some especiall instances of this point reade and obserue Christs conference with Nicodemus and Pauls Epistles to Rom. and Gal. No other doctrine more setteth forth the glory of God and more maketh to the good of his Church children §. 7. Of the honour which Faith doth vnto God GOd is then honoured when he is acknowledged to be as he is namely most holy wise true powerfull mercifull iust c. But the beleeuer and the beleeuer onely so acknowledgeth him 1 For God holinesse how approacheth the beleeuer before God surely in an vtter abâ—egation of himselfe and in the mediation of Christ Iesus for well he knoweth that himselfe is all ouer defiled with sinne and that Iesus Christ the Iust is an aduocate with the Father who by his blood purgeth vs from our sinnes and with his righteousnesse couereth vs. This manner of appearing before God sheweth that the beleeuer acknowledgeth God to be so perfectly holy as he cannot endure the sight of any vncleane thing 2 For Gods wisedome who are they that subiect themselues to God in all estates of prosperity and aduersity Beleeuers onely Why then their faith perswadeth them that God is wisest and best knoweth what estate is fittest for them and so euen against their owne sence and naturall reason faith maketh them wholly resigne themselues to Gods wise prouidence and in that respect to be thankefull in all things 3 For Gods truth he that beleeueth hath sealed that God is true for what maketh men beleeue but that they iudge him who hath promised that which they beleeue to be faithfull and true Faith then is an acknowledgement and a confirmation of Gods truth which is an high honour giuen to God for God maketh great reckoning and account of his truth 4 For Gods power many of the promises which God maketh to his children are of things which seeme impossible yet faith giueth assent thereunto and thereby testifieth that God is Almighty that nothing is impossible to him Thus Abram by his faith did magnifie Gods power and so did Iehosaphat also 5 For Gods mercy that is the especiall and most proper obiect of Faith If the poore sinner were not perswaded that God were rich yea euen infinitely rich in mercy he could neuer beleeue the pardon of his sinnes faith then is it which aboue all commendeth Gods mercy 6 For Gods Iustice what maketh beleeuers so strongly trust vnto and wholly rely vpon the sacrifice of Christ Because on the one side they beleeue God to be so perfectly iust that without expiation and satisfaction for sin there can be no hope of mercy and on the other side the sacrifice of Christ being of such infinite value as to make full satisfaction to Gods Iustice they beleeue that God will not exact that of them for which Christ hath satisfied but will manifest fauour to them because Christ hath purchased fauour for them These are points of Iustice to require satisfaction to remit that for which satisfaction is made to bestow that which is merited and purchased But Faith acknowledgeth all these and so commendeth Gods Iustice for it hath respect to Gods Iustice as well as to his mercy Obiect Sinners repentant and beleeuing sinners vse to appeale from the barre of Gods Iustice to his mercy-seate what respect then hath Faith to Gods Iustice Answer In regard of themselues and their owne manifold pollutions and imperfections euen in their best workes they dare not stand to the tryall of Gods Iustice but cry for mercy and pardon but yet in confidence of the All-sufficient sacrifice of Christ Iesus they may appeale to Gods Iustice for God is not vniust to require a debt that is paid In these and other like respects it is said of Abrahâ—â— That he was strengthened in the Faith and gaue glory to God So doth euery beleeuer in some measure the stronger faith is the more glory is giuen to God But on the contrary no sinne is more dishonourable to God then infidelity for that which is said of one particular He that beleeueth not maketh God a lyar may be applyed to the rest he maketh God vnwise impotent mercilesse vniust c. §. 8. Of the good which Faith bringeth vnto man IN regard of mans good Faith of all other graces is the most necessary profitable and comfortable It is the first of all sauing graces wrought in the soule of a Christian as the heart is the first member framed in the body Yea it
and vehement asseueration Hereby then we are giuen to vnderstand that the truth heere deliuered is a weightie truth not lightly to be regarded and sleightly passed ouer For hee which gaue this commandement Let your communication be yea yea nay nay would neuer haue added this vehement asseueration if there had not been need thereof The reason why Christ first vsed this Preface was to moue them who heard it to giue the greater credence and the more diligent heed to that which hee deliuered lest at any time they should let it slip And it is thus recorded by the Euangelists that wee which reade it or heare should know that the points heere deliuered are worthy our due and serious meditation points needfull to be taught and learned §. 5. Of Gods mercy in forgiuing sinne CHrist hauing raised vp the attention of his hearers by the forenamed Preface in the next place he mollifieth the seuerity of Gods iustice against the blasphemy of the Holy Ghost by declaring the riches of his mercy in respect of all other sinnes in these words All sinnes shall be forgiuen vnto the sonnes of men and blasphemies wherewith soeuer they blaspheme And whosoeuer speaketh against the Sonne of Man it shall be forgiuen him The mercie of God heere propounded consisteth in the forgiuenesse of sinne the greatest euidence of mercy that could be giuen It is further amplified 1 By the kinds of sinne set downe both generally all sinnes all manner of sinne and particularly Blasphemie 2 By the persons that commit sinne sonnes of men and among them whosoeuer 3 By the person against whom the sinne is committed the Sonne of Man The first and generall point here to bee noted is that Sinne may bee forgiuen A point well knowne to all that know the end of Christs comming which was to saue sinners and the true scope and intent of the Gospell which was to mitigate the rigor of the Law that saith Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them All the Sacrifices vnder the Law prefigured the truth of this Doctrine and the many promises of the Word both in the old and new Testament together with the manifold performances thereof to poore sinners doe abundantly confirme the same The true proper reasons hereof are the mercy of God who desireth not the death of sinners and the Sacrifice of Christ whereby the Iustice of God is satisfied in which respect Christ is said to put away sinne by the sacrifice of himselfe So as there is nothing in the sinner to moue God to passe by his sinnes but onely the sweete concurrence of mercy and iustice in God Admirable is the comfort which hence ariseth to poore sinners Sinne makes the creature to be most wretched and cursed By reason thereof hee is odious in the pure eyes of God yea he is lyable to the infinit wrath of God and to all the fearefull fruits thereof which are all the iudgements and plagues which can be inflicted on bodie or soule in this world and a cursed death at the departure out of this world and eternall torment and torture in the world to come Now then what comfort can be ministred to such a creature so long as he lieth vnder sinne The very thought of the nature and issue of sinne is like that hand writing which appeared to Belshazzer and changed his countenace and troubled him so as the ioynts of his loynes were loosed and his knees smote one against another But what comfort and ioy will it bring to the conscience of such a sinner to heare the voice of Christ say vnto him as to the poore palsie man which was brought before him Son be of good comfort thy sinnes are forgiue thee Loe Christ hath here indefinitly without respect vnto any particular person said that Sinne shall be forgiuen Let our care therefore be to seeke for pardon and not despaire and sinke downe vnder the burden of sinne The pardon is purchased and granted let not vs reiect it or neglect it If we acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse Behold heere a sure ground of repentance and a strong motiue to stirre vs vp to forsake our sinnes If there were no hope of pardon what incouragement could the sinner haue to turne from his sinnes for his heart would thus reason Indeed I am a weefull wretch through sinne but what will it now boote me to leaue my sinne my iudgement is past there is no recalling of it there remaines no pardon But assurance of pardon makes him to alter the case and thus to reason Though I haue heretofore beene so wretched as by sinne to implunge my selfe into endlesse miserie yet I heare that there is pardon for sinners surely I will no more continue in this wofull estate I will seeke pardon for sin past and be watchfull against sinne for the time to come Were there no hope of pardon of sinne man would no more care to turne from sinne then the Diuell doth This point therefore of the remission of sinne must be vrged as a meanes and motiue to draw men from their sinnes and to worke in them true and sound repentance That repentance which ariseth from faith in the pardon of sin and is performed in way of gratefulnesse vnto God for his great mercie in pardoning our sinnes is the most kindly wrought and will proue the truest and best repentance §. 6. Of the extent of Gods mercy in pardoning all sins SO farre reacheth the goodnesse of God in forgiuing sinne as there is no sinne except that onely which is heere excepted The sinne against the Holy Ghost but commeth within the Compasse thereof All sinnes as Saint Marke hath recorded Christs speech All manner of sinne as S. Matthew hath recorded it shall be forgiuen not as if in the issue and euent euery sin should indeed be pardoned for then few men should be condemned which is contrary to the curret of the Scripture that saith Few shall be saued but because euery sinne is pardonable The point then heere to be noted is that except before excepted No sinne in the nature thereof is irremissible originall corruption and actuall transgressions whether few or many light or hainous new bred or old and inueterate only once or oft committed on ignorance or against knowledge voluntarily or by force of infirmitie or presumption against God or man without a mans bodie or against his owne body in secret or openly by omitting or sleightly performing that which is good all may be pardoned For a particular proofe hereof take the example of Manasseh who I thinke went the furthest in sinne that euer any did since Adams time and receiued pardon Of his originall corruption no question can be made that his actuall transgressions were many those most hainous bloody crying sinnes
truth and benefit thereof The generall matter of this definition is a reiecting of the Gospell The particular forme whereby this sinne is distinguished from other sinnes is in the other words For the matter The Gospell is it against which this sinne in particular is directed and not euery part of Gods word By the Gospell I meane that part of Gods word which God hath reuealed for mans saluation euen after his fall and in that respect commonly called the glad tidings of saluation So as the very obiect matter whereabout this sinne is occupied doth in part discouer the hainousnesse thereof and declare a reason why it is not pardoned To oppose against any part of Gods truth is a monstrous and hainous sinne for an especiall part of Gods honor consisteth in his truth which is as deare and precious to him as any thing can be to gain-say it is to deny him to be God for he is stiled The Lord God of truth But to gain-say the Gospell that part of Gods truth wherein Iesus who was sent to saue his people from their sins wherein the riches of Gods mercy wherein the peculiar loue of God to man is reuealed and that for mans good euen for his eternall saluation is more then monstrous For this is not onely a denying of Gods truth but of his mercy also yea if we well consider the extent of the Gospell of the wisdome power iustice and all other properties of God It addeth vnto other sins to make vp the heape of them ingratitude It taketh away the meanes of pardon and life for in the Gospell onely in the Gospell is pardon offered and life to bee found without it is nothing but death and damnation When the Gospell is not receiued what hope can there be of pardon This is it that bringeth God who by a solemne oath hath protested that he desireth not the death of the wicked but that the wicked should turne from his way and liue to complaine and say What could I haue done any more that I haue not done If not to receiue the Gospell be a deadly and damnable sinne what is to reiect it To reiect a thing is more then not to receiue it it is to put it away as the Iewes who in that respect are said to iudge themselues vnworthy of euerlasting life It is as if traytors and rebels being risen vp against their Soueraigne and hee offering pardon vnto them if they would lay downe their weapons and turne to bee loyall subiects they should reiect his gratious offer and say they wil none of his fauour they care not for pardon they had rather be hanged drawne and quartered then be beholding to him for fauour and pardon Doth not this reiecting of fauour much aggrauate the crime Yea is not this a more hainous crime then the treason and rebellion it selfe Hereinto all that commit the sinne against the Holy Ghost do fall but yet all that fall thereinto do not commit that sinne For as none that perish in their sin receiue the Gospell so all incredulous persons which liue vnder the Gospel and ministry thereof whereby pardon is proclaimed and offered vnto them do refuse and reiect it so as this part of the generall matter of this sinne is common to all that at least liuing vnder the ministry of the Gospel beleeue not In the definition of this sinne wee further added this word Despitefull which also appertaineth to the generall matter thereof To reiect the Gospel despitefully doth make the matter much more desperate for it implieth an inbred hatred against the Gospell it selfe the Word of saluation whence proceed open blasphemies against God and his Word and fierce and cruell persecuting of the Preachers and professors of the Gospell This despitefulnesse added to reiecting of the Gospell brings a man into a most fearefull and desperate estate yet all that ascend to this high pitch of impiety doe not simply therein sinne against the holy Ghost for all this may be done on ignorance Instance Pauls example he was so zealous of the traditions which the Iewes receiued from their Elders as he hated the Gospell which he deemed to be contrary thereunto in which respect Hee thought that he ought to doe many things contrary to the name of Iesus and so he did for out of his inward hatred Hee breathed out threatnings and slaughter against the Disciples of the Lord he did much euill to the Saints hee destroyed them that called on the name of Iesus hee compelled many to blaspheme and waxed mad against the Saints yea he himselfe was a blasphemer But all these he did ignorantly for a man may hate and blaspheme that which hee knoweth not Great was that despite which many of the Iewes shewed against Christ and against Stephen They were cut to the heart and gnashed at Stephen with their teeth yet both Christ and Stephen prayed for them which they would not haue done if they had sinned the sinne vnto death because it is forbidden so to doe Thus much of the generall matter of the sinne against the Holy Ghost wherein other sins may agree with it The particular forme whereby it is distinguished from all other sinnes is in these words After that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof Out of which I gather these conclusions concerning the persons that commit this sinne 1 They must haue knowledge of the Gospell their iudgement must be euicted of that truth which they oppose whereby they come to sinne against their owne knowledge and iudgement 2 This knowledge must not onely swimme in the braine but also worke vpon their will and diue into their heart so as their will giue consent and their heart assent to what their iudgement coneiueth to bee true There must be a perswasion as well as knowledge whereby they come to sinne against conscience that iudge which God hath placed in mens soules to accuse or excuse them 3 This knowledge and perswasion must be wrought not onely by euidence of vndeniable arguments for so an Heathen man may be euicted and perswaded but also by a supernaturall and inward worke of Gods Spirit whereby they are in their very soules perswaded that they gain-say the vndoubted word of God and so sin against the worke of the Spirit in them 4 This inward supernaturall perswasion must bee of the benefit of the Word as well as of the truth thereof that the Word which they despitefully gain-say is the Word of saluation which whosoeuer beleeueth shall not perish but haue life euerlasting and the only meanes of saluation whosoeuer reiecteth it shall be damned Thus in sinning against the forenamed worke of the Spirit they sinne against their owne soules and bring swift damnation vpon themselues Briefly to summe vp all that hath been deliuered of the sinne against the Holy Ghost It consisteth of these degrees 1
dispencer thereof 1 Grauitie opposed to lightnesse and vaine affectation A wise Ambassadour will not deliuer his message like a stage-player the respect of him from whom he is sent the presence of them to whom he is sent will keepe him from lightnesse and childishnesse Can lightnesse then beseeme Gods Ambassadours Gods word is in it selfe full of grauity no lightnesse no vanity in it Saint Paul expresly requireth grauity in Titus and not without good reason for this will breede reuerence and due respect to their message in the hearts of their hearers 2 Authoritie opposed to fearefulnesse and shamefastnesse Gods word hath in it a diuine power and an admirable maiesty and therefore must accordingly be deliuered This is it whereunto the Apostle exhorteth Titus saying Speake with all authoritie We haue an excellent patterne hereof in Christ Iesus who taught with such authority as made his hearers astonished That thus we may deliuer Gods Word wee must in the name of our Master and by that authority which he hath committed vnto vs vrge and presse that which we deliuer this will smite the consciences of our hearers and make them Receiue the Word not as the word of men but as the Word of God and thus will it worke obedience in them that heare it 3 Sinceritie opposed to falsifying and adulterating the Word of God which is to mixe it with our owne or others conceits or to fashion it to mans humour so as it may most please man This was the fault which the Apostle discouered in false Teachers and whereof he cleareth himselfe and his fellow Apostles shewing withall that they were carefull to vse all sincerity for thus hee saith Wee are not as many which corrupt the Word of God but as of sincerity but as of God in the sight of God speake we in Christ The word translated Corrupt or deale deceitfullie with is a metaphoricall word taken from deceitfull Vintners who for gaine mixe water with wine whereby is shewed that Gods Word ought not to be deliuered so deceitfully but purely and sincerely this is that vncorruptnesse sincerity which the Apostle requireth Tit. 2. 7. For the word is in it selfe pure and sincere without any mixture whereupon Saint Peter termeth it Sincere milke if accordingly it be deliuered it will nourish if it be mixed it may poyson §. 184. Of the end of a Ministers high calling Vse THus then wee see that this excellent and high calling is not committed to Ministers for their owne sakes onely for their honour and renowne to exalt them to puffe them vp and make them insolent but to prouoke them to doe their duty Whereupon the Apostle saith If a man desire the office of a Bishop he desireth a good worke A worke it is and requireth paines and diligence for which end they are called Workmen Labourers Watchmen Shepheards Seruants Ministers Stewards c. They who neglect the duties of an Ambassadour can receiue small comfort in the dignity of their ambassage and yet many there be who seeke to be Ministers onely as men seeke to be ciuill Officers for profit and promotion sake as is too euident by their carriage in their Ministry they neither care to frame their liues worthy of their place neither are faithfull in performing the worke of their Ministry whereby they cause this honourable calling to be vilely and basely esteemed §. 185. How Mans Weakenesse is succoured by the ministry of Man BVt howsoeuer some abuse this excellent calling yet God hath manifested his great mercy to his Church in appointing men to be his Ambassadours vpon earth for this hath God done both to succour our weakenesse and to support our faith In regard of our weakenesse we are not able to endure the glorious presence of Gods glorious Maiesty The very Angels are not able to endure it whereupon they are saide to haue wings to couer their faces when they appeare before God how then should mortall man endure it Note the behauiour of the Israelites when they heard God deliuer his Law They fled and stood afarre off They said If we heare the voice of God any more we shall die Hereupon they made this suit vnto Moses Goe thou neere and heare all that the Lord our God saith and doe thou declare all that the Lord our God saith vnto thee and we will heare it and doe it This motion God well liked and accordingly appointed sonnes of men to be his Ambassadours and to declare his will vnto his people Thus in regard of mans weakenesse are men like to all others subiect to the same passions that other are ordained Ministers of Gods Word §. 186. How Faith is supported by the ministry of Man ANd that greater credence might be giuen to their message they are after a solemne and peculiar manner set in Christs steed in his name euen as if he himselfe did it to preach peace and to offer reconciliation the Gospell is the message of Gods Ambassadours for the Apostle hauing relation to the Gospell saith Whereof o◠for which I am an Ambassadour So that in respect of this function and place appointed to Ministers Gods people may with as strong confidence imbrace and receiue the glad tidings of saluation thus brought vnto them as if God himselfe with his owne voice did make offer of it Herein lieth a maine difference betwixt a Minister and a priuate man A priuate man may haue great knowledge of the mystery of the Gospell and be able to open and declare the sence and meaning of it but a Minister by vertue of his office hath this prerogatiue and preheminence aboue others that in Gods steede he declareth reconciliation so that when a Minister preacheth and applieth the promises of the Gospell he doth not onely declare and make knowne Gods mercy and goodnesse to poore sinners but also is an especiall meanes to moue sinners to beleeue those promises and to imbrace reconciliation with God Is not this a strong proppe vnto our faith doth it not bring great comfort and peace to distressed soules §. 187. Of receiuing Gods message by the ministry of man REiect not the offer of peace made vnto you by Gods Ambassadors because they are sonnes of men yeeld not to Satans suggestions whereby he laboureth to perswade men that whatsoeuer Ministers say of peace and reconciliation God meaneth no such thing but rather seeing God hath sent them forth and set them in his steede Receiue them as Gods Angels yea as Christ Iesus and receiue the Word preached by them as it is indeed the Word of God which also worketh in you that beleeue Beleeue Gods Prophets so shall you prosper Whosoeuer lightly esteeme their Ministry and beleeue not their message they put from them the very Word of God and iudge themselues vnworthy of euerlasting life §. 188. Of the manner of
against this and say The title MAN might haue implied as much I answere that there is a farre greater emphasis in this title Sonne of Man as according to the Hebrew phrase it is more emphaticall to say a sonne of disobedience a sonne of perdition then a disobedient and forlorne man To apply that which hath been said of this title it is without all exception cleare that by the Sonne of Man is heere meant Christ Iesus For Christ neuer attributeth this title to any but to himself Besides sin and blasphemy which is heere said to be committed against the Sonne of Man is not properly committed against a meere man In Christs manner of setting forth himselfe vnder this title Sonne of Man note his modestie and his humilitie Hee doth heere set himselfe forth as God that hath power to forgiue sinnes a great and excellent dignitie and therefore speaketh of himselfe in the third Person as of another Behold his modestie There were many most excellent titles due and proper to him which others attributed to him as Sonne of God King Lord Iesus Rabbi and the like but he himselfe maketh choice of that which of all other was the meanest and ministred least matter of ostentation Behold his humilitie As these graces are to be admired in Christ so are they to be imitated by vs. §. 12. Of the particular respect wherein the title Sonne of Man is heere vsed HAuing spoken of this title Sonne of Man in generall let vs now more distinctly and particularly consider in what respect it is heere vsed Many take it heere by way of extenuation as if Christ more largely had thus said Considering that the Son of God was pleased to take vpon him mans nature and in that nature to appeare vnto men and in such a shape to appeare as he could not be discerned to be any other then a man they which speake against him and blaspheme him may seeme to haue some pretext and excuse because they knew him not to be the Sonne of God and in that respect their sin may be forgiuen them They who take this title vsed heere in this sence illustrate their meaning with the similitude of a Kings sonne and heire apparrelled with a beggers tagged ragges if any of the subiects meeting him but not knowing him should reuile him and otherwise abuse him that subiect should not be condemned of high treason his ignorance of the person would extenuate his fact Answ Though that similitude doe fitly illustrate the pretended sence and meaning of the words yet this sence is not pertinent to the present place and purpose of Christ The maine scope of Christ in this place is to aggrauate the sinne against the Holy Ghost But to compare it with a small light sinne is no aggrauation Wherefore I rather take this title Sonne of Man in a contrary sence not in way of extenuation but of aggrauation whereunto it tendeth if this title bee taken as setting forth on the one side the low degree of humiliation whereunto Christ descended for our sakes together with the vnspeakeable loue of God in giuing his onely begotten Sonne to be a Sonne of Man and on the other side mans light account or rather plaine contempt of Christs abasement and of Gods kindnesse as if more largely and distinctly it had been thus said Though men not in thought only but by word and deed also dishonor and blaspheme him who is not onely the Almightie Creator of all things but also the mercifull Redeemer of mankind who being the eternall Sonne of God for mans sake became a Sonne of Man and from the highest heauens descended into the lowest parts of the earth to deliuer them who through feare of death were all their life time subiect to bondage yet may this sinne and this blasphemie be forgiuen To illustrate this with the forenamed similitude Suppose a Kings subiect be a gally-slaue and to redeeme him the King send his only sonne and this sonne become a poore slaue to deliuer that subiect and yet that subiect speake against reuile and euill intreate this Prince is not this more then monstrous ingratitude And is it not admirable goodnesse in the King and Prince to forgiue that ingratitude This is that goodnesse of God which is intimated vnder this phrase Whosoeuer shall speake a word against the SONNE OF MAN it shall be forgiuen him §. 13. Of Gods goodnesse ouer comming mans vngratefulnesse THE Doctrine arising from the fore-named clause is this Mans vngratefâ—lnesse drieth not vp the spring of Gods goodnesse Note how Dauid setteth forth Gods goodnesse in this respect for after hee had set forth the ingratitude of the Israelites in many respects concerning God he saith Yet he being full of compassion forgaue their iniquitie And again after hee had shewed how they forgate God their Sauiour c. He addeth that God turned away his wrath and remembred for them his Couenant Thou hast played the harlot with many louers a great point of ingratitude yet turne againe to me saith the Lord to rebellious Israel But most euideÌ„tly is this proued by that mercy which was shewed to many thousands of those Iewes who euilly intreated the Sonne of Man a man approued of God among them by miracles wonders and signes And denied the Holy one and Iust and desired a murtherer to be granted vnto them And killed the Prince of life The Reason is euident Gods goodnesse ariseth from himselfe and it is answerable to his greatnesse As mans vnworthinesse hindreth not God to shew mercy to man at first when he is dead in sinne so mans vngratefulnesse stoppeth not the current of his mercie when it hath begun to flow forth but like a flood of water it ouerfloweth all the dammes that are made against it by mans ingratitude what God doth he doth for his owne sake Vse As before we had euidences of Gods rich mercie so heere behold long-suffering mixed with mercy nothing commends ones patience more then abuse of kindnesse By Gods ouercomming mans euill with his goodnesse he sheweth himselfe to be slow to anger and that hee delighteth not in the death of sinners Vse 2 Hereby men that haue formerly despised the bounty and goodnesse of God may bee emboldened notwithstanding to returne vnto the Lord according to that which the Prophet said vnto the vngratefull Israelites in the name of the Lord Thou disobedient Israel returne and I will not let my wrath fall vpon you for I am mercifull Vse 3 Hereby also all that professe themselues to be the children of God our heauenly Father may learne to be like him in long-suffering and not to suffer themselues to be ouercome with euill but to ouercome euill with goodnesse THE SECOND PART Of Gods Iustice A Generall vse of all that hath been said of the Mercy of God in forgiuing sinnes euen all manner of sinnes not blasphemies excepted committed by any person yea though the blaspemie
purpose But what other end or purpose can be imagined then the iust punishing and tormenting of the damned in hell Shall there be an hell and no creature in it Besides Christ expresly saith they shall goe into eternall punishment Now the fire of hell is no longer a punishment then the damned be tormented therein eternally therefore they are tormented therein and can neuer be freed from it As for their obiections taken from Gods mercy and iustice they may easily be answered if Gods former dealing with the damned and the nature of sinne for which they are condemned be duly weighed §. 30. Of the answeres to the Chiliasts obiection taken from Gods mercy COncerning Gods mercy they say that it is ouer all his workes and thereupon they conclude that the damned must partake thereof which say they they cannot doe if eternally they lie tormented in hell Answ Surely they haue tasted of Gods mercy for the Diuels were made at first glorious Angels Angels of light The damned were also at first created in a most happy estate euen after Gods image and many of them had a long time and faire meanes of repentance offered vnto them besides the many outward temporal blessings which in this world they haue enioyed They all haue abused and reiected Gods mercy As for their present estate I might say that it is some mercy that they are not more tormented for God could make them feele more then they doe But we are to know that Gods mercy and iustice must goe together Where iustice is not satisfied no place is left for mercy but Gods iustice is not satisfied for the Diuels and damned how then should mercy be expected §. 31. Of the answeres to the Chiliasts obiection taken from Gods iustice COncerning Gods Iustice they say that it cannot stand with Iustice to punish a temporary sinne a sin which was committing in time with an euerlasting punishment But sin though in continuance it were not euerlasting yet is it in nature infinite for the greatnesse of a sin is measured according to the greatnesse of the person against whom it is committed Wee see in the counts of men that one and the same wrong committed against a meane man and a Monarch is accounted lesse or greater That which being done against a meane man will scarce beare an action in Law as we speake committed against a King may proue a capitall matter a matter of high treason and bring a man to the gallowes Now euery sin is a transgression of Gods Law and committed directly against the infinite Maiestie and in that respect it is infinite in nature and deserueth an infinite punishment But the creature is finite and cannot in time beare an infinite weight of vengeance and therefore it lieth eternally vnder it There is then a proportion betwixt the sin of the damned and their punishment both are infinite Sin in quantity and greatnes the punishment in time and continuance what sin wanteth in continuance it hath in greatnes and what the punishment wanteth in weight it hath in continuance Thus the sin and the punishment are correspondent each to other and God is iust in inflicting an eternall punishment on an infinite sin Besides though the damned be restrained or cut off by the hand of God from an euerlasting continuance to commit sin yet their will and desire is neuer to cease sinning For herein lieth a maine difference betwixt such sinners as haue their sins forgiuen and so are saued and such as are neuer forgiuen but are damned Those mens minds and wils are altered and they truly repent of their sinnes past and desire and endeauour to sin no more But these mens minds and wils vnto their very death are set on sin and if they could alwaies liue on earth they would alwayes sin on earth Now it is the mind will and disposition of a man whereunto God hath especially respect Againe the damned continue to sinne euerlastingly in hell As the glorious Angels and blessed Saints in Heauen euer continue to praise the God of Heauen so the diuels and damned in hell continue to blaspheme the same God Their punishment therefore endureth no longer then their sinne Lastly they wittingly wilfully pull vpon themselues that eternall weight of Gods wrath and therefore iustly lie vnder it eternally God hath declared before hand that eternall damnation shall be the reward of impenitent sinners and yet they impenitently continue in sin Suppose a mill-stone hanging by a coard a man should wilfully stand vnder that mil-stone and cut the coard and withall refuse to haue any meanes to keepe the mil-stone from falling downe did not he by cutting that coard pull death on himselfe This is the case of the damned Gods wrath is an infinite burden by Gods law it is held vp ouer mens heads sinne is a sword whereby the coard of Gods law is cut by faith and repentance Gods wrath is staid from falling on man The vnbeleeuing and impenitent sinner refuseth the meanes of with-holding and staying Gods wrath Is it not now iust that this eternall weight of Gods wrath should lie on him Thus wee see that it is neither against Gods mercy nor against his iustice to inflict eternall damnation §. 32. Of the necessitie of being pardoned or damned FRom the connexion of this affirmatiue part of the iudgement shall be in danger of eternall damnation with the negatiue shall neuer be forgiuen I collect that The sinner which hath not his pardon cannot escape eternall damnation or pardon must be obtained or the punishment must be vndergone The seruant whose debt the Lord recalled and would not forgiue because of his vnmercifulnesse was deliuered to the tormenters Otherwise men would not care for Gods fauour in pardoning sinne nor any thing esteeme Christs sacrifice whereby pardon is purchased Vse O let vs giue no rest to our soules till wee haue assurance of the pardon of our sins A man attainted and euicted of treason though his life may be prolonged and sentence of death not executed yet is not quiet till hee haue his pardon vpon feare that aduantage may sometime or other be taken against him for his crime and yet the vttermost perill is but death of body The perill of sin is eternall damnation It shall assuredly be executed if pardon bee not gotten How then can the sinner who hath no assurance of pardon sleepe quietly Surely this doctrine is either not knowne or not beleeued or not regarded by such as hauing no euidence of pardon passe their time ouer in mirth and iollity Well did Dauid know this point which made him with an holy admiration say Blessed is he whose transgression is forgiuen whose sinne is couered Blessed is the man vnto whom the Lord imputeth not iniquitie On the contrarie side wee may say Cursed is hee whose sinnes are not forgiuen If eternall damnation doe make a man cursed he is cursed §. 33.